VOL.  V,  No.  2 April-June,  1918 

MEMOIRS  OF  THE 


AMERICAN  ANTHROPOLOGICAL 
ASSOCIATION 


AN  EARLY  ACCOUNT  OF  THE  CHOCTAW  INDIANS 


BY 

JOHN  R.  SWANTON 


Published  Quarterly  for  the 

AMERICAN  ANTHROPOLOGICAL  ASSOCIATION 

AT  41  North  Queen  St.,  Lancaster,  Pa.,  U.  S.  A. 


Entered  as  second  class  matter,  December  32,  1517,  at  the  Post  Office  at  Lancaster,  Pennsylvania, 
under  the  Act  of  August  24,  1912. 


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iVlAR  1 0 1954 


AN  EARLY  ACCOUNT  OF  THE  CHOCTAW  INDIANS 

BY 


JOHN  R.  SWANTON 


PRESS  OF 

THE  NEW  ERA  PRINTING  COMPANY 
LANCASTER,  PA. 


AX  EARLY  ACCOUNT  OF  THE  CHOCTAW  INDIANSi 


By  JOHN  R.  SWANTON 

CONSIDERING  the  important  part  played  by  the  Choctaw 
Indians  in  early  Louisiana  history  it  is  surprising  what  slight 
attention  they  received  from  early  French  writers.  In  the 
classic  works  of  Le  Page  du  Pratz,  Dumont  de  Montigny,  and  others, 
we  have  pretentious  descriptions  of  the  Natchez,  and  considerable 
accounts  of  many  of  the  other  leading  tribes  on  and  near  the  Mis- 
sissippi. Bossu,  writing  somewhat  later,  furnishes  a considerable 
description  of  the  Alabama  Indians  about  Ft.  Toulouse.  But  up 
to  the  present  time  we  know  of  no  French  writer  who  made  the  huge 
Choctaw  nation  a special  object  of  attention.  This  was  probably 
due  partly  to  the  fact  that  there  was  nothing  peculiar  or  striking 
either  in  the  social  organization  or  the  customs  of  these  people,  as 
was  the  case  for  instance  with  the  Natchez,  and  partly  to  the  com- 
mon knowledge  regarding  them  which  soon  came  to  be  shared  by 
the  greater  part  of  the  French  settlers  of  Louisiana.  And  as,  in 
course  of  time,  a great  deal  of  Choctaw  ethnology  quietly  passed 
out  of  sight,  it  passed  at  the  same  time  out  of  record  as  something 
too  well  known  to  need  attention  or  to  require  the  services  of  an 
historian.  Fortunately,  however,  there  was  at  least  one  exception 
to  this  general  neglect,  and  this  exception  furnishes  the  occasion  for 
the  present  article. 

In  September,  1916,  the  writer  visited  Chicago  for  the  purpose 
of  examining  the  valuable  collection  of  works  and  documents  in  the 
Edward  E.  Ayer  collection  in  the  Newberry  Library,  and  among  the 
important  manuscripts  gone  over  at  that  time,  some  of  which  have 
been  noted  elsewhere,  was  a French  narrative  of  Louisiana  such  as 
appeared  frequently  during  the  earlier  part  of  the  eighteenth  cen- 
tury. This  is  entitled  “Relation  de  La  Louisianne’’  and  is  a small 
bound  manuscript  written  in  a fine,  clear  hand.  There  is  nothing 

* Printed  by  permission  of  the  Smithsonian  Institution. 


53 


54 


AMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs,  s 


to  show  whether  it  is  the  original  or  only  a copy,  and  there  is  no 
clew  to  its  author  except  that  on  the  back  are  printed  the  words 
“Relat  de  Kened.”  The  first  and  last  words  appear  to  be  cut  off, 
the  last  being  probably  the  name  of  the  author.  The  “Relation” 
has  267  pages  and  is  of  value  to  the  historian  of  Louisiana  hardly 
less  than  to  the  ethnologist.  That  part  dealing  with  the  Choctaw 
occupies  all  of  chapters  vii  and  viii,  pages  118  to  165.  Of  course 
the  information  embodied  in  this  narrative  is  by  no  means  to  be 
compared  with  one  of  our  modern  ethnological  studies,  but  it  con- 
tains many  important  and  interesting  facts  which  could  not  be 
recorded  at  the  present  day.  The  footnotes  are  all  mine.  I have 
not  attempted  to  smooth  out  the  grammar  of  the  original  except  in 
the  more  important  particulars. 

The  Chaquetas  are  a hundred  leagues  north  of  Mobile.  There 
are  about  four  thousand  bearing  arms.  The  French  divide  them 
into  three  cantons.  The  eastern  is  named  Ougoula  annale.^  The 
chief  of  this  canton  has  the  same  prerogatives  as  the  grand  chief. 
That  of  the  west  is  called  Ougoula  tanama.^  That  of  the  south  is 
named  Taboka.^  It  is  there  where  the  grand  chief  lives. 

This  nation  is  governed  by  a grand  chief  whose  power  is  absolute 
only  so  far  as  he  knows  how  to  make  use  of  his  authority,  but  as 
disobedience  is  not  punished  among  them,  and  they  do  not  usually 
do  what  is  recommended  to  them,  except  when  they  want  to,  it  may 
be  said  that  it  is  an  ill-disciplined  government.  In  each  village, 
besides  the  chief  and  the  war  chief,  there  are  two  Tascamingoutchy^ 
who  are  like  lieutenants  of  the  war  chief,  and  a Tichou-mingo®  who 
is  like  a major.  It  is  he  who  arranges  for  all  of.  the  ceremonies, 
the  feasts,  and  the  dances.  He  acts  as  speaker  for  the  chief,  and 
makes  the  warriors  and  strangers  smoke.  These  Tichou-mingo 
usually  become  village  chiefs.  They  [the  people]  are  divided  into 
four  orders,  as  follows.  [The  first  are]  the  grand  chiefs,  village 
chiefs,  and  war  chief ; the  second  are  the  Atacoulitoupa  or  beloved 

■ Olda  hanali  or  Six  towns. 

^ Ougoula  is  Okla;  tanama  perhaps  from  tanampi,  to  fight. 

® Perhpas  from  tabokoa,  noon,  and  hence  the  south. 

* Taska  minkochi,  ‘‘made  a war  chief.” 

® Tishu  minko,  servant  chief. 


swanton]  an  early  account  OF  THE  CHOCTAW  INDIANS 


55 


men^  (hommes  de  valleur) ; the  third  is  composed  of  those  whom 
they  call  simply  tasca  or  warriors ; the  fourth  and  last  is  atac  emittla.^ 
They  are  those  who  have  not  struck  blows  or  who  have  killed  only 
a woman  or  a child. 

This  nation  is  warlike  against  similar  people,  and  in  the  woods. 
The  French  always  having  needed  to  depend  upon  them  in  war,  it 
has  made  them  so  insolent  that  they  despise  the  French  and  would 
receive  the  English  among  them.  They  are  much  accustomed  to 
receiving  presents  from  the  French,  which  formerly  were  very  few, 
not  reaching,  then,  a value  of  eight  thousand  Hires,  but  which, 
increasing  every  year,  amount  at  present  to  more  than  fifty  thous- 
and francs.  They  think  that  it  is  a right,  that  the  French  pay  them 
for  the  lands  which  they  occupy.  It  is  this  which  they  try  to  make 
them  understand  in  the'  speeches  which  they  make  to  the  com- 
mandants of  the  posts  where  they  go,  saying: 

Formerly  our  ancestors  occupied  the  place  where  you’  now  live  and  came  there 
to  hunt;  they  have  ceded  it  to  you  as  to  people  who  wished  to  be  their  friends,  in 
consideration  for  which  you  have  promised  them  a certain  quantity  of  goods,  and 
length  of  time  has  not  cancelled  the  continuance  of  the  gift,  and  of  the  friendship, 
which,  having  reigned  between  our  ancestors  and  the  French,  reigns  still  between 
you  and  us.  You  know  that  every  time  you  have  asked  us  to  take  vengeance  on 
your  enemies  who  have  insulted  you,  we  have  had  pity,  since,  being  few  in  num- 
bers, you  were  unable  to  go  to  war,  and  that  we,  regarding  you  as  our  brothers, 
have  left  our  wives,  children,  houses,  villages,  harvests,  and  periods  of  hunting  to 
attack  your  enemies  and  stain  our  arms  with  their  blood;  that  we  have  often 
lost  our  people  there.  You  know  that  many  times  on  returning  from  war  we 
have  taken  credit  for  the  goods  that  you  have  promised  us,  gained  at  the  price 
of  our  blood,  because  they  had  not  yet  arrived  by  vessel  from  France.  You  know 
that  the  English  are  always  at  our  doors  importuning  us  to  make  an  alliance  with 
them,  and  sell  them  our  deerskins  at  fairer  prices  than  you  offer.  \Ve  have  hopes 
then  that  in  consideration  of  all  these  things  you  will  look  with  pity  on  us  and  will 
share  with  us  as  your*brothers  in  order  that  we  may  return  to  our  village  loaded 
with  the  presents  you  shall  have  given  us. 

Here  are  almost  the  exact  words  of  one  of  their  speeches,  and 
the  others  do  not  differ  much  from  it.  They  often  repeat  the  same 

■ Hatak  holitopa,  “holy  or  beloved  men.” 

- From  hatak,  "man”  and  perhaps  imatali,  “supporting.” 

’ Throughout  this  speech  the  familiar  form  of  the  pronoun  of  the  second  person 
singular  is  employed. 


56 


AMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs,  5 


thing,  and  in  making  a speech  they  usually  consume  t\vo  hours  in 
talking. 

When  a band  reaches  Mobile  in  the  time  when  presents  are 
given  out,  which  is  usually  the  month  of  March  or  April,  they  stop 
three  leagues^  from  the  town,  and  send  a messenger  to  inform  the 
commandant  of  their  arrival,  and  ask  for  bread  and  brandy. 
What  they  need  is  sent  to  them  in  proportion  to  their  numbers, 
and  the  next  day  they  arrive  in  ceremonial  costume,  which  consists 
in  a cloak  without  lining,  a very  dirty  shirt,  and  a bad  breechclout: 
the  greater  part  have  only  one  skin,  of  deer,  bear,  or  bison,  on  the 
body.  In  this  garb  the  interpreter  conducts  them  to  the  com- 
mandant, where  they  begin  by  shaking  his  hand  one  after  the  other. 
You  may  believe  that  it  tires  him  when  the  band  is  large.  They 
smoke  and  then  give  [the  pipe]  to  the  commandant  and  the  officers 
around  him  to  smoke,  as  a sign  of  peace,  after  which  they  make  the 
speech.  Then  they  are  sent  back  into  the  woods,  their  arms  are 
mended,  they  are  fed  until  they  leave,  and  presents  are  made  them. 
All  of  these  irruptions  (dessentes)  of  the  savages  cost  the  com- 
mandant infinitely  for  he  has  them  very  often  at  his  table,  or  such 
[Indians]  as  come  in  while  he  is  eating,  to  whom  he  is  obliged  to  give 
food  and  drink  by  way  of  entertainment.  The  union  having  been 
placed  on  this  footing  for  many  years,  scarcely  are  they  gone  when 
others  come  and  this  train  (trin)  usually  continues  three  weeks, 
sometimes  six.  They  are  fed  during  this  time  with  rice,  corn,  po- 
tatoes, a little  bread,  and  sometimes  brandy. 

When  a Frenchman  wishes  to  go  to  trade  among  them,  he  usually 
chooses  the  time  when  they  return  with  their  presents.  He  asks 
of  the  chief  of  the  band  the  number  of  savages  he  needs  to  carry  his 
goods,  for  they  go  by  land  and  even,-  evening  he  must  lie  down 
under  the  open  sky  and  on  the  earth.  His  entire  bed  consists  in  a 
bear  skin  and  a small  blanket.  Meat  is  had  on  the  route  when  the 
savages  can  kill  anything;  otherwise  they  live  on  corn  (bled  de 
turquie),  which  is  called  maize,  which  is  boiled  in  water.  When  one  has 
reached  the  village  he  is  conducted  to  the  house  of  the  chief,  where, 
having  entered  without  uttering  a word,  he  is  seated  on  a cane  bed 

* Spelled  lieux. 


SWANTOn]  an  early  account  OF  THE  CHOCTAW  INDIANS 


57 


raised  about  three  or  four  feet  above  the  ground,  for  fear  of  the  fleas. 
Then  they  throw  you  a pipe  called  calumet  with  the  pouch  full  of 
tobacco  which  you  smoke.  It  is  to  be  noticed  that  all  this  is  done 
without  speaking,  after  which  the  chief  says  to  you  “You  are  come 
then?  ’’  Having  answered  that  he  has,  one  tells  him  the  object  of  his 
journey  and  the  kind  of  merchandise  which  he  has  brought  to  sell  to 
his  warriors.  The  next  day  he  (the  chief)  informs  all  the  people  of  the 
arrival  of  the  Frenchman  at  his  house,  what  he  has  brought,  and 
what  he  asks  for  it.  Each  one  comes  to  his  shop,  and  takes  away 
his  goods,  and  when  he  (the  trader)  desires  to  return  he  informs 
the, chief,  who  has  the  payments  which  he  has  agreed  upon  with  his 
warriors  brought  to  him.  He  again  asks  for  porters  and  repairs 
to  the  French  village.  These  journeys  are  usually  of  two  or  three 
months’  duration,  and  two  hundred  per  cent,  is  made  by  them;  but 
it  is  necessary  to  know  their  language  well. 

Their  house  is  nothing  else  than  a cabin  made  of  pieces  of  wood 
of  the  size  of  the  leg,  buried  in  the  earth,  and  fastened  together  with 
lianas,  which  are  very  flexible  bands.  These  cabins  are  surrounded 
with  mud  walls  without  window;  the  door  is  only  from  three  to  four 
feet  in  height.  They  are  covered  with  bark  of  the  cypress  or  the 
pine.  A hole  is  left  at  the  top  of  each  gable-end  to  let  the  smoke 
out,  for  they  make  their  fires  in  the  middle  of  the  cabins,  which  are  a 
gunshot  distance  from  each  other.  The  inside  is  surrounded  with 
cane  beds  raised  from  three  to  four  feet  from  the  ground  on  account 
of  the  fleas  which  exist  there  in  quantities,  because  of  the  dirt. 
When  they  are  lying  down  the  savages  never  get  up  to  make  water 
but  let  it  run  through  the  canes  of  their  bed.  When  lying  down  they 
have  a skin  of  a deer  or  bear  under  them  and  a skin  of  a bison  or  a 
blanket  above.  These  beds  serve  them  as  table  and  chair.  They 
have  by  way  of  furniture  only  an  earthen  pot  in  which  to  cook  their 
food,  some  earthen  pans  for  the  same  purpose,  and  some  fanners  or 
sieves  and  hampers  to  prepare  their  corn,  which  is  their  usual 
nourishment.  They  pound  it  in  a wooden  crusher  (pile)  or  mortar, 
which  they  make  out  of  the  trunk  of  a tree,  hollowed  by  means  of 
burning  embers.  The  pestle  belonging  to  it  is  sometimes  ten  feet 
long  and  as  small  around  as  the  arm.  The  upper  end  is  an  un- 


58 


AMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs,  s 


shaped  mass  which  serves  to  weigh  it  down  and  to  give  force  to  this 
pestle  in  falling  back,  in  order  to  crush  the  corn  more  easily.  After 
it  is  thus  crushed  they  sift  it  in  order  to  separate  the  finer  part. 
They  boil  the  coarser  in  a great  skin  which  holds  about  three  or 
four  sceau  of  water,  and  mix  it  sometimes  with  pumpkins,  or  beans, 
or  bean  leaves.  When  this  stew  is  almost  cooked  they  throw  into 
it  the  finest  of  the  corn  which  they  had  reserved  to  thicken  the  water, 
and  by  way  of  seasoning  they  have  a pot  hung  in  the  air  in  which 
are  ashes  of  corn  silk,  beanpods,  or  finally  oak  ashes,  on  which 
having  thrown  water  they  take  the  lye  which  has  fallen  into  a 
vessel  provided  underneath,  and  with  it  season  their  stew  which  is 
called  sagamite.  This  serves  as  their  principal  food,  and  as  well 
that  of  the  French  who  are  in  the  colony  who  have  not  the  means 
of  living  otherwise. 

They  sometimes  make  bread  without  lye,  but  rarely,  because 
that  consumes  too  much  corn,  and  it  is  difficult  to  make,  since  they 
reduce  it  to  flour  only  with  the  strength  of  their  arms;  after  which 
it  is  kneaded  or  they  boil  it  in  water,  or  wrap  it  in  leaves  and  cook 
it  in  the  ashes,  or  finally  having  flattened  the  paste  to  the  thickness 
of  two  crowns  (ecus),  and  the  diameter  of  the  two  hands,  they  cook 
it  on  a piece  of  a pot  on  the  embers.  They  also  eat  it  with  acorns. 
After  having  reduced  the  acorns  to  flour  they  put  them  in  a canesieve 
placed  near  the  bank  of  a stream,  and  from  time  to  time  throw  water 
upon  them.  By  means  of  this  lye  they  cause  it  to  lose  its  bitter- 
ness, after  which  they  put  the  paste  around  a piece  of  wood  which 
they  cook  in  the  fire.  When  they  have  meat  they  boil  it  in  water, 
however  dirty  it  is,  without  washing  it,  saying  that  that  would  make 
it  lose  its  flavor.  When  it  is  cooked  they  sometimes  put  some  of 
the  acorn  flour  into  the  broth.  They  also  cook  unpounded  corn 
with  their  meat,  and  when  it  is  dry  they  pound  it  and  reduce  it  to 
lint  (charpie).  They  mix  it  in  boiling  with  this  corn.  That  has  no 
taste  and  one  must  be  a savage  to  eat  it. 

While  the  corn  is  green  is  the  time  when  they  hold  the  most 
feasts  and  they  prepare  it  in  different  ways.  First  they  roast  it  in 
the  fire  and  eat  it  so;  many  French  eat  it  thus.  When  it  is  very 
tender  they  pound  it  and  make  porridge  of  it,  but  the  most  esteemed 


swanton]  A*V  early  account  OF  THE  CHOCTAW  INDIANS 


59 


among  them  is  the  cold  meal.  It  is  corn,  considerably  mature, 
which  they  boil,  then  roast  to  dry  it,  and  then  they  pound  it;  and 
this  flour  has  the  same  effect  in  cold  water  as  wheat  flour  put  into 
hot  water  over  the  fire  and  has  a taste  sufficiently  agreeable;  the 
French  eat  it  with  milk.  They  also  have  a species  of  corn  which  is 
smaller  than  the  other  and  which  comes  to  maturity  in  three  months. 
That  they  dry  and  then  without  pounding  it  boil  it  with  meat. 
This  little  corn,  boiled  with  a turkey  or  some  pieces  of  fat  meat,  is  a 
favorite  dish  with  them. 

They  are  very  dirty  in  their  houses,  in  their  drink  and  food,  as 
upon  themselves.  One  seldom  sees  among  them  a crooked  or 
humpbacked  person.  They  have  very  good  figures.  Their  women 
are  very  ugly;  they  are  like  slaves  to  their  husbands.  They  do 
everything  in  the  house,  work  the  ground,  sow,  and  harvest  the 
crop.  The  men  sometimes  aid  them  at  a distance  from  the  town, 
but  never  go  for  water  or  fire  as  soon  as  they  are  made 
warriors,  considering  that  that  would  dishonor  them.  They 
occupy  themselves  only  with  hunting.  They  are  very  lazy  and 
cunning.  They  cherish  a desire  for  revenge  for  a generation.  The 
grandson  will  avenge  an  insult  made  to  his  great-grandfather  by 
killing  one  of  the  descendants  of  the  one  who  gave  the  blow.  They 
bring  up  their  children  in  this  spirit  of  revenge.  With  all  that  they 
never  beconie  angry,  love  much,  and  will  sacrifice  themselves  for 
their  friends,  are  ver>-  patient  in  suffering,  and  endure  the  death 
penalty  without  complaint.  On  the  contrary'  they'  sing  up  to  the 
last  groan. 

When  a woman  finds  herself  inconvenienced  in  the  accustomed 
manner  she  immediately'  leaves  the  house,  and  goes  a certain  dis- 
tance from  it  to  a retired  place.  She  lights  a fire  there  with  flint 
and  steel  (briquet).  They  say  that  they'  must  use  new  fire,  and  if 
they  took  some  of  that  of  the  house,  the  house  would  be  polluted, 
and  the  woman  would  die  from  the  strength  of  the  sickness  which 
would  be  increased.  The  men  do  not  live  with  their  wives  while 
they  are  in  this  condition.  They  [the  women]  hide  themselves  from 
the  sight  of  the  men : the  husbands  then  get  their  own  food  or  go  to 
the  homes  of  their  neighbors. 


6o 


AMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs,  5 


One  day  I found  myself  at  the  house  of  a savage  who  had  gone 
hunting  for  me  the  evening  before.  On  awakening  next  morning, 
not  finding  the  woman  of  the  house,  and  seeing  a fire  at  a distance  I 
went  to  find  her.  I was  then  ignorant  of  this  ceremony  and  having 
begged  her  to  make  me  some  porridge  of  little  grain,  it  was  only  by 
means  of  entreaties  that  I obtained  my  request.  As  I was  begin- 
ning to  eat  her  husband  arrived.  I asked  him  if  he  wanted  some, 
and  having  answered  me  that  he  did,  he  began  to  eat  with  me,  but 
when  the  plate  was  half  emptied,  it  occurred  to  him  to  ask  me  who 
had  prepared  it;  it  is  to  be  remarked  that  he  had  recognized  the 
cause  of  his  wife’s  absence  through  some  articles  which  were  missing 
from  the  house;  when  I replied  that  it  was  his  wife  who  had  been 
my  cook,  he  was  at  once  seized  with  sickness  and  went  to  the  door 
to  vomit.  Then,  reentering  and  looking  into  the  dish,  he  noticed 
some  red  things  in  the  porridge,  which  were  nothing  else  than  the 
skin  of  the  corn,' some  grains  of  which  are  red.  He  said  to  me: 
“How  have  you  the  courage  to  eat  of  this  stew?  Do  you  not  see 
the  blood  in  it?’’  Then  he  began  vomiting  again  and  continued 
until  he  had  vomited  up  all  that  he  had  eaten;  and  his  imagination 
was  so  strongly  affected  that  he  was  sick  on  account  of  it  for  some 
days  afterward.  It  is  a thing  which  they  take  such  great  care  to 
observe  as  to  absent  themselves  during  that  time,  and  to  bathe  well 
before  reentering  the  house. 

When  a youth  wishes  to  marry,  he  goes  to  find  the  father  and 
the  mother  of  the  girl  whom  he  desires.  After  having  made  his 
request  he  throws  before  the  mother  some  strings  of  glass  beads, 
and  a breechclout  before  the  father.  If  they  take  the  presents  it  is 
a sign  of  their  consent,  and  then  the  youth  leads  the  girl  away  to  his 
home  without  other  ceremony.  From  this  moment  the  mother 
can  no  longer  appear  before  her  son-in-law;  if  they  are  obliged  to 
remain  in  the  same  room  they  make  a little  partition  between  them 
for  fear  lest  they  see  each  other.  When  a man’s  wife  is  pregnant 
and  near  the  time  of  delivery,  so  long  as  she  is  in  travail  he  eats 
only  in  the  evening  after  sunset,  and  if  the  child  is  a girl  he  observes 
this  fast  eight  days  longer.  They  are  very  jealous.  When  they 
find  their  wives  flagrante  delicto,  they  complain  to  her  parents  re- 


SWANTON-]  AN  EARLY  ACCOUNT  OF  THE  CHOCTAW  INDIANS 


6l 


garding  %vhat  they  had  given  for  herd  They  cut  off  her  hair  and 
repudiate  her.  Sometimes  the  village  takes  cognizance  of  the  case, 
seizes  the  woman  and  her  lover,  and  gives  them  a hundred  blows 
with  sticks.  Often  they  will  cut  off  their  nose  and  ears.  This  last 
is  not  done  any  more  on  account  of  the  deformity  which  it  causes, 
besides  the  fact  that  they  often  die  from  the  effects.  Formerly 
when  they  caught  a woman  in  a fault  they  tied  her  to  four  stakes, 
and  abandoned  her  to  three  or  four  hundred  young  people,  of  whom 
she  died.  When  a woman  is  abandoned  by  her  husband  she  is 
proclaimed  to  be  what  she  is  and  then  he  who  wishes  can  take  her, 
at  least  unless  someone  adopts  her  as  his  wife,  which  is  unusual, 
unless  it  be  a man  of  another  nation  who  takes  her  and  carries  her 
off  with  him.  Otherwise  she  is  obliged  to  go  along  the  streams  in 
the  dusk  of  the  evening  singing  songs  belonging  to  this  usage  and  in 
a peculiar  tone  of  voice,  hearing  which  if  any  young  person  has  use 
for  her  he  goes  to  find  her,  leading  her  away  under  the  shelter  of 
his  blanket  in  order  to  let  it  be  seen  that  she  is  under  his  protection. 
He  keeps  her  as  long  as  he  wishes  and  feeds  her;  but  when  he  is 
tired  of  her,  she  is  obliged  to  begin  her  wanderings  again  in  order  to 
live.  Even  though  she  wished  to  change  her  life  her  parents  do  not 
take  her  back,  not  daring  to  trust  her  promises.  It  is  necessary  that 
it  should  be  a single  man  who  takes  her  home  to  make  her  his  wife 
in  order  that  she  be  protected  from  insult.  They  may  abandon 
their  wives  whenever  they  wish,  and  take  many  of  them  at  a time. 
I saw  one  who  had  three  sisters.  When  they  marry  a second  time 
they  take  the  sister  of  the  dead  wife,  if  she  had  one,  otherwise  a 
woman  of  the  family. 

They  never  whip  their  children.  They  live  in  a friendly  way. 
If  one  comes  to  see  them  they  immediately  offer  him  food,  so  that 
if  a man  enters  thirty  houses  in  a day  he  eats  thirty  meals.  They 
are  ver\-  temperate. 

They-  have  no  religion.  They  recognize  only  the  devil,  and  those 
among  them  who  invoke  him  are  called  jugglers.  These  are  usually 
doctors.  These  persons  have  much  to  fear  when  they  undertake 

* The  manuscript  has  “ une  p . . . ” here  as  if  something  had  been  omitted. 

-Chapter  viii  begins  here. 


62 


AMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs.  5 


the  case  of  a sick  person  who  is  a chief,  for  if  he  dies  after  they  have 
conjured,  his  relatives  say  that  he  has  bewitched  him,  and  if  he 
escapes  after  he  has  been  condemned  to  death,  they  say  that  he  had 
bewitched  him  and  that  fate  has  erred;  so  in  all  ways  he  runs  risk  of 
being  killed.  When  there  is  a sick  person  among  them  they  have 
the  doctor  come  to  the  place  where  he  is,  who,  after  having  conjured 
or  demanded  of  their  spirit  if  the  sick  person  Avill  get  well,  bleeds 
him  with  a piece  of  flint.  Eight  or  ten  incisions  are  made  in  the 
skin  in  a space  of  the  size  of  a crown  (ecu),  as  when  one  cups,  over 
which  they  place  one  end  of  a pierced  horn  and  suck  it  until  the 
horn  is  full  of  blood.  As  these  jugglers  sometimes  wish  to  hide  their 
ignorance  they  say  that  someone  has  thrown  a spell  over  them 
[the  patients]  and  then  they  adroitly  put  some  bison  wool  or  a little 
piece  of  wood  into  the  bottom  of  the  horn,  and  after  having  sucked 
the  sick  man  and  poured  out  the  blood  which  is  in  the  horn,  they 
show  this  wood  or  bison  wool  to  the  parents  of  the  sick  man,  which 
they  make  them  believe  is  a charm ; then  this  juggler  passes  as  a very 
wise  man. 

It  is  certain  that  these  jugglers  speak  to  the  devil.  I have  seen 
a number  of  examples  of  it.  I will  cite  three  to  you.  One  day, 
arriving  May  third  at  the  house  of  a man  named  Fine  Teeth,  chief 
of  the  Naniabas,^  returning  from  the  Chicachas  and  being  in  need  of 
tobacco,  I asked  some  of  this  chief,  who  hunted  in  his  chest  where 
he  had  placed  three  twists  in  order  to  give  me  some,  but  could  not 
find  them.  He  thought  it  was  I or  some  one  of  the  French  whom 
I had  with  me  who  had  hidden  it  from  him,  but  when  he  had  learned 
that  it  was  not,  I saw  him  dress  and  daub  himself  as  if  he  were  going 
to  a dance,  after  which,  having  gone  to  an  open  space  a gunshot 
distant  from  the  house,  we  saw  him  fill  his  pipe,  strike  the  flint, 
light  it,  and  smoke  it  with  many  gesticulations,  as  if  he  were  dis- 
puting with  someone.  When  he  had  smoked  it  half  up  it  seemed 
to  us  that  he  gave  it  to  someone  else  to  smoke,  without,  however, 
our  seeing  anyone,  except  that  he  held  his  pipe  at  a distance  from 
himself,  and  the  smoke  which  came  out  in  puffs  (peletons)  as  if 

1 A small  tribe  connected  with  the  Choctaw,  but  living  apart  from  them  at  the 
junction  of  the  Alabama  and  Tombigbee  rivers. 


swanton]  an  early  account  OF  THE  CHOCTAW  INDIANS  63 

someone  smoked  it.  He  returned  to  us  immediately  and  told  us, 
all  of  a sweat,  that  he  knew  who  had  taken  it,  and  continuing  on 
toward  a cabin  opposite  his  own,  whither  I followed  him,  he  sprang 
at  the  throat  of  a savage,  demanding  of  him  the  three  twists  of 
tobacco  which  he  had  taken  from  him  at  such  an  hour  in  such  a 
manner,  in  short  explaining  to  him  the  method  which  he  had  em- 
ployed in  accomplishing  his  theft.  The  poor  savage,  all  of  a tremble, 
admitted  his  crime  and  returned  to  him  his  tobacco. 

The  French,  curious  regarding  his  skill,  went  to  find  him,  and 
begged  him,  meditating  recompense,  to  make  the  otter  dance  for 
them.  He  took  his  tobacco-pouch  which  was  an  otter  skin  in  which 
he  kept  his  pipe  and  his  tobacco,  which  he  threw  into  the  middle  of 
an  open  place  where  the  people  were  assembled  to  judge  of  his  skill : 
after  he  had  uttered  a nuniber  of  badly  articulated  words  and  thrown 
himself  repeatedly  into  the  fire,  from  which  he  came  out  in  a per- 
spiration, and  without  being  burned,  this  skin  was  seen  to  swell  out, 
fill  with  flesh,  and  come  to  life,  and  to  run  between  the  legs  of  the 
Frenchmen,  some  of  whom  in  the  company  having  carressed  it  and 
felt  of  it,  found  that  it  was  like  a true  otter.  When  each  one  was 
satisfied  it  returned  to  the  same  place  where  it  had  come  to  life 
and  was  seen  to  diminish  in  size  and  return  to  the  form  which  it  had 
before. 

When  we  were  surrounded  by  the  Spaniards  in  Dauphin  island, 
and  were  expecting  help  from  France  from  day  to  day,  we  wished  to 
know  whether  it  was  on  the  point  of  arriving,  which  could  only  be 
known  by  means  of  the  savages  whom  we  had  with  us.  They  were 
then  made  to  conjure,  and  having  done  this  they  reported  that  five 
vessels  would  come  the  next  day,  three  of  which  were  large  and  two 
smaller,  that  they  were  loaded  with  soldiers,  that  one  of  the  little 
ones  would  not  arrive  as  soon  as  the  others,  because  it  was  separated 
and  was  still  a long  way  off,  but  that  all  would  have  arrived  the 
next  day  toward  evening.  This  actually  took  place,  for  the  next 
day  at  eight  in  the  morning  the  first  vessel  was  discovered,  and  about 
three  or  four  in  the  afternoon  four  anchored  at  Dauphin  island,  but 
the  fifth  did  not  come  in  until  the  next  day. 

They  take  medicine  often  from  their  chief.  They  take  medicines 


64  AMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs,  5 

made  of  herbs  and  roots  of  trees  boiled  together,  which  they  drink, 
and  to  make  themselves  vomit  they  run  feathers  down  their  throats. 
Sometimes  they  make  themselves  sweat.  For  this  purpose  they 
make  a little  cabin  about  four  feet  in  height  and  eight  in  diameter, 
which  they  cover  with  bison  skin  and  blankets.  They  put  inside 
five  or  six  red-hot  balls,  on  which  from  time  to  time  they  throw  a 
little  water  to  stimulate  the  heat.  They  enclose  in  this  little  space 
as  many  as  seven  persons,  and  after  they  have  sweat  for  about  a 
half  or  three-quarters  of  an  hour  they  get  out  of  this  hole  quickly 
and  go  with  precipitation  to  throw  themselves  into  the  freshest 
water.  I am  sure  that  this  remedy  has  never  been  commanded  by 
any  descendant  of  ^Fisculapius.  Also  it  is  true  that  the  majority 
of  these  people  suffer  from  debility  (en  langueur)  with  pains  over 
the  entire  body. 

When  a sick  person  is  near  death  the  doctor  leaves  him  and  in- 
forms his  relatives  of  it,  assuring  them  that  he  cannot  escape. 
Then  the  women  come  to  wash  his  body,  paint  him,  daub  his  face, 
dress  him  in  all  of  the  finest  clothes  which  he  had,  and  lie  on  the 
ground  in  the  open  space  in  front  of  his  door.  His  wife  lies  on  his 
stomach  weeping,  with  his  nearest  relatives  who  also  lie  upon  him 
and  stifle  him.  They  ask  him  why  it  is  that  he  hungers  to  die,  if 
he  has  lacked  anything,  if  his  wife  did  not  love  him  enough,  if  he 
was  not  well  respected  in  his  village;  in  fact  this  unfortunate  patient 
is  obliged  to  die  in  spite  of  himself.  Those  who  have  lain  down  on 
him  cry  at  the  top  of  their  lungs,  imagining  that  he  does  not  hear, 
since  he  does  not  reply.  Besides  that  there  are  the  hired  criers 
who  during  this  time  come  to  weep  or  rather  howl  to  music  beside 
the  body,  before  and  after  his  death.  As  soon  as  he  is  dead  his 
relatives  erect  a kind  of  cabin  in  the  shape  of  a coffin,  directly 
opposite  his  door  six  feet  from  the  ground  on  six  stakes,  surrounded 
by  a mud  wall,  and  covered  with  bark  in  which  they  enclose  this 
body  all  dressed,  and  which  they  cover  with  a blanket.  They 
place  food  and  drink  beside  him,  giving  him  a change  of  shoes,  his 
gun,  powder,  and  balls.  They  say  that  it  is  because  he  is  going 
into  another  country,  and  it  is  right  that  he  have  everj'thing  he 
needs  in  his  journey.  They  believe  that  the  warriors  go  to  make 


swanton]  an  early  ACCOUNT  OF  THE  CHOCTAW  INDIANS  65 

war  in  the  other  world,  and  that  everyone  there  performs  the  same 
acts  that  he  did  in  this.  The  body  rests  in  this  five  or  six  months, 
until  they  think  that  it  is  rotted,  which  makes  a terrible  stench 
(infection)  in  the  house.  After  some  time  all  the  relatives  assemble 
ceremoniously  and  the  femme  de  valleiir  of  the  village  who  has  for 
her  function  (distrique)  to  strip  off  the  flesh  from  the  bones  of  the 
dead,  comes  to  take  oiT  the  flesh  from  this  body,  cleans  the  bones 
well,  and  places  them  in  a very  clean  cane  hamper,  which  they  en- 
close in  linen  or  cloth.  They  throw  the  flesh  into  a field,  and  this 
same  flesh  stripper,  without  washing  her  hands,  comes  to  serve  food 
to  the  assembly.  This  woman  is  ^'ery  much  honored  in  the  village. 
After  the  repast  they  go  singing  and  howling  to  carry  the  bones  into 
the  charnel-house  of  the  canton  which  is  a cabin  with  only  one 
covering  in  which  these  hampers  are  placed  in  a row  on  poles.  The 
same  ceremony  is  performed  over  chiefs  except  that  instead  of 
putting  the  bones  in  hampers  they  are  placed  in  chests  locked  with  a 
key  in  the  charnel-house  of  the  chiefs. 

When  any  of  their  enemies  has  declared  war  on  them,  they  take 
counsel  together  over  the  affront  which  they  have  received,  and 
after  having  resolved  to  make  war  on  the  nation  by  which  they 
have  been  insulted,  they  begin  the  war  dance.  This  commonly 
lasts  eight  days,  and  serves  to  encourage  each  one  of  the  warriors 
who  scarcely  eat  at  all  during  this  time,  and  who  make  libations  of 
the  juice  of  herbs  which  the  medicine-man  gives  them,  and  with 
which  they  rub  themselves,  which  has  the  virtue  they  say  of  gi\  ing 
them  strength  and  courage,  an  invaluable  herb  if  it  Avere  known  in 
Europe.  After  this  they  set  out  to  Avar.  On  the  AAay,  Avhen  they 
haA'e  to  light  a fire  in  order  to  cook  food,  they  usuall}"  light  it  in  a 
little  A-alley  for  fear  of  being  discoA-ered  by  some  party,  for  in  that 
case  the  party  Avill  folloAv  them  until  it  has  found  a good  opportunity 
to  rush  upon  them.  They  never  attack  their  enemies  Avhen  they 
are  aAA'ake;  but  in  the  eA-ening,  Avhen  they  have  discoA-ered  the  place 
Avhere  they  intend  to  pass  the  night,  they  try  to  get  as  close  to  them 
as  they  can,  and,  as  the  ground  in  the  AAOods  is  coA^ered  Avith  dry 
leaA'es  Avhich  make  a noise  in  vA'alking,  they  haA'e  patience  enough  to 
remove  them,  one  by  one,  Avith  their  toes,  of  AA'hich  they  make  use 


66 


AMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs,  s 


as  of  the  hand,  and  if  unfortunately  they  break  some  small  branches, 
they  immediately  mimic  the  cry  of  certain  birds  which  they  imitate 
very  well,  in  order  to  have  it  thought  that  it  is  this  bird  which  has 
made  the  noise;  if  they  perceive  their  enemy  asleep,  especially  just 
at  daybreak,  they  utter  the  death  cry,  and  on  the  instant  all  shoot 
at  once,  each  on  his  man,  and  they  spring  upon  them  war  club  in 
hand  in  order  to  finish  those  who  are  only  wounded,  from  whom 
they  carry  away  the  scalps.  If  they  have  time  they  strip  them  and 
return  to  their  village,  within  sight  of  which  they  utter  the  cry  of 
warriors  who  have  struck  a blow,  and  who  bring  scalps.  Each  one 
[in  the  village]  comes  before  them  ceremoniously  and  they  are  led 
into  the  square  in  the  same  manner.  They  engage  in  dances  as  a 
sign  of  rejoicing  over  their  victory  and  if  any  of  the  party  has  a 
child  or  nephew  who  has  not  yet  taken  part  in  such  a triumph,  he 
shares  half  of  the  scalp  he  has  taken  with  him  and  has  him  received 
as  a warrior.  The  ceremony  is  that  the  one  who  undergoes  it 
suffers  two  hundred  blows  of  a neck-band,  which  is  a piece  of  hide 
five  or  six  fathoms  long,  of  the  breadth  of  a finger,  doubled  many 
times,  with  which  the  warriors  strike  him  full  arm  blows  in  turn  on 
his  back  and  on  his  belly,  in  order  to  make  him  understand  that  a 
warrior  must  endure  everything  patiently,  even  when  he  is  taken 
by  the  enemy,  and  sing  while  they  make  him  suffer  and  die.  He 
must  suffer  these  blows  while  singing,  for  if  he  should  weep  he  would 
never  be  received  and  would  pass  as  a woman,  and  unworthy  of 
being  admitted  into  the  body  of  warriors.  When  they  hold  these 
ceremonial  dances,  each  wears  on  his  head  a crown  made  of  a piece 
of  otter  skin  to  which  are  fastened  as  many  broken  white  feathers 
as  they  have  killed  men  in  their  lives.  Each  family  has  its  quarter- 
ings  tattooed  on  the  stomach  and  on  the  arms.  They  also  put 
them  on  the  handles  of  their  war  clubs,  and  when  they  wish  to  meet 
in  the  woods  they  make  a mark  on  the  trees,  where  they  put  their 
arms,  by  which  the  one  who  has  made  the  mark  is  known,  the  trail 
he  has  taken,  and  where  he  has  gone. 

When  they  capture  any  young  people,  girls;  women,  or  young 
boys  alive,  they  carry  them  to  their  villages  and  make  slaves  of 
them.  There  are  nations  which  adopt  them  as  their  dogs;  then 


Swanton]  an  early  account  OF  THE  CHOCTAW  INDIANS 


67 


they  make  them  perform  all  the  functions  of  a dog,  guard  the  doors, 
growl  when  anyone  enters  or  goes  out,  eat  the  leavings  of  the  dishes, 
and  gnaw  the  bones.  When  they  are  able  to  bring  home  prisoners, 
they  have  them  burned  at  their  villages,  and  it  is  a great  joy  to 
them  when  that  happens. 

When  the  French  came  among  them  they  were  willing  to  eat 
neither  hens  nor  swine  “because,”  said  they,  “these  animals  eat 
filth;”  but  they  have  accustomed  themselves  to  it  with  the  French, 
and  eat  all  of  their  stews.  When  they  wish  to  feast  their  friends 
they  kill  a dog,  of  which  they  have  quantities,  and  serve  it  to  them. 

When  they  have  no  flint  and  steel  (batte  feu)  in  the  woods  and 
wish  to  light  a fire,  they  make  it  easily  by  the  contact  of  two  pieces 
of  wood  which  they  rub  rapidly  against  each  other  and  make  it 
catch  on  tinder  which  is  near  by.  This  tinder  is  made  of  fungi  which 
grow  on  oaks. 

When  they  have  promised  to  conclude  a peace  five  or  six  leading 
men  of  the  nation  come,  bearing  a calumet  or  pipe  made  of  a stone, 
red  like  coral,  which  is  found  in  rocks  in  the  Illinois  country.^  This 
calumet  has  a stem  about  two  or  three  feet  in  length  surrounded  by 
red  feathers  artistically  worked,  and  from  which  hangs  eight  or  ten 
black  and  white  feathers.  This  serves  them  as  a war  standard,  as  a 
seal  in  alliances,  as  a mark  of  the  continuation  of  faithfulness  among 
friends,  and  as  a sign  of  war  with  those  with  whom  they  wish  to 
break.  It  is  true  that  there  is  one  which  is  the  calumet  of  peace  and 
another  that  of  war.  They  are  both  made  similarly.  When  they 
have  concluded  the  peace  the  master  of  ceremonies  lights  this 
calumet  and  has  all  those  who  are  in  the  assembly  smoke  two  or 
three  whiffs.  Then  the  treaty  is  concluded  and  inviolable.  They 
deliver  this  calumet  to  the  chief  with  whom  they  make  the  contract 
which  is  as  a hostage  of  their  good  faith,  and  the  fidelity  with  which 
they  wish  to  observe  the  articles  on  which  they  have  agreed. 

They  do  not  make  any  curious  work  e.xcept  their  calumets,  of 
which  I have  just  spoken,  and  some  articles  of  bison  wool  which 
the  women  spin,  of  which  they  make  garters  which  they  tint  with 
different  colors  which  never  change.  They  also  make  a tissue, 

' Probably  catlinite. 


68 


AMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs,  5 


partly  of  this  wool,  and  partly  of  fibre  from  a very  strong  herb  which 
they  spin.  This  tissue  is  double  like  the  two-sided  handkerchiefs 
and  thick  as  canvas,  half  an  ell  wide  and  three  quarters  long.  That 
serves  them  as  a skirt.  They  also  make  cane  hampers  of  different 
colors,  very  pretty. 

They  are  very  lazy  by  nature,  a much  longer  time  lying  down 
than  standing,  very  great  gamblers  in  a ball  game  which  is  like  the 
long  racket  [game].  They  place  about  twenty  of  one  village 
against  as  many  of  another,  and  put  up  wagers  against  each  other 
to  very  considerable  amounts  for  them.  They  wager  a new  gun 
against  an  old  one  which  is  not  worth  anything,  as  readily  as  if  it 
were  good,  and  they  give  as  a reason  that  if  they  are  going  to  win 
they  will  win  as  well  against  a bad  article  as  against  a good  one,  and 
that  they  would  rather  bet  against  something  than  not  bet  at  all. 
They  also  have  a game  with  four  pieces  of  cane.  When  they  are 
very  much  excited  they  wager  all  that  they  have,  and,  when  they 
have  lost  all,  they  wager  their  wives  for  a certain  time,  and  after 
that  wager  themselves  for  a limited  time. 

They  count  by  nights,  and  when  they  wish  to  play  with  another 
village,  they  send  a deputy,  who  carries  the  word,  and  who  delivers 
to  the  chief  a number  of  little  sticks.  Every  day  one  is  thrown  away, 
and  the  last  which  remains  shows  that  the  next  day  is  the  day 
chosen.  1 

They  have  dances  among  them  accompanied  by  feasts,  which 
are  almost  alike.  Only  the  names  differ;  as  the  dance  of  the  turkey, 
bison,  bear,  alligator.  In  this  last  they  have  masks  made  like  the 
head  of  this  animal,  one  or  two  disguising  themselves  thus,  while 
five  or  six  others  take  masks  of  different  animals  which  the  alligator 
commonly  eats,  and  then  they  make  a thousand  grotesque  antics. 
[Others  are]  the  dance  of  the  bustard,  of  the  small  corn,  the  war 
dance,  and  the  dance  of  the  young  people,  which  is  danced  no  longer, 
the  French  having  made  them  conceive  too  great  horror  for  it. 
When  they  have  these  dances,  they  begin  about  two  hours  after 
midday.  They  are  painted;  they  put  on  their  finest  clothing,  and 

' According  to  the  writer's  experience  the  day  chosen  is  that  on  which  only  one 
stick  remains. 


swanton]  an  early  account  OF  THE  CHOCTAW  INDIANS 


69 


make  a belt  of  about  forty  pot-metal  bells  as  big  as  the  fist.  Others 
put  on  little  bells  (clocettes),  and  if  they  have  [big]  bells  (cloches), 
and  are  able  to  carry  them,  they  take  them  to  these  dances,  loving 
the  noise  extraordinarily.  They  have  a rattle  (chichiquoiia)  in  the 
hand,  or  a war  club,  or  a pistol.  They  dance  around  a drummer  who 
has  in  his  hand  only  one  drumstick,  with  which  he  strikes  a deerskin 
which  is  stretched  over  an  earthen  pot  or  over  a kettle.  They 
accompany  this  sort  of  noise  with  a song  of  five  or  six  words  which 
they  repeat  continually.  These  dances  last  until  day,  or  until  they 
go  to  sleep.  They  have  knowledge  of  very  curious  simples. 

They  believe  that  there  are  ghosts  and  tell  many  stories  on  this 
subject  which  are  improbable.  They  say  that  these  ghosts  (or 
apparitions)  are  of  people  who  are  dead  and  have  not  been  given 
certain  effects  on  dying  of  which  they  had  need  in  the  other  world — 
as  those  who  are  drowned  or  killed  in  war — and  which  they  again 
come  to  seek. 

Their  country  is  very  beautiful,  not  so  well  pro\  ided  with  woods 
as  that  on  the  shore  of  the  ocean.  There  are  very  large  plains  cut 
up  by  dttle  streams  which  water  them : in  these  plains  for  the  pasture 
of  cattle  is  excellent  grass  which  grows  to  the  height  of  a man. 
There  is  only  one  river  which  passes  near  this  nation,  at  a village 
named  Youanny,  and  it  can  be  ascended  only  when  the  water  is  half 
up,  because  when  it  is  entirely  up  the  current  is  too  rapid  and  when 
it  is  way  down  there  is  not  enough  water  to  enable  boats  to  pass. 
It  discharges  itself  into  the  river  of  the  Pascagoulas,  which  empties 
itself  into  the  sea  opposite  the  Isle  Ronde  eight  leagues  from  Biloxy. 
It  is  by  that  that  the  goods  are  carried  to  the  detachment  which  is 
at  Youanny.  It  is  only  a few  years  ago  since  one  [detachment] 
has  been  located  there,  and  because  the  savages  had  asked  to  have 
Frenchmen  among  them;  they  wished  also  to  have  a warehouse 
among  them,  giving  as  their  reason  the  difficulty  of  carrying  their 
deerskins  to  Mobile,  or  to  New  Orleans,  and  the  fact  that  the  ease 
of  finding  goods  at  home  gave  them  courage  to  devote  themselves 
more  willingly  to  the  chase.  There  is  also  a reason  which  ought  to 
be  added  to  this.  It  is  that  the  facility  which  they  would  have  in 
finding  goods  in  their  villages,  would  prevent  them  from  carrying 


70 


tiMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs,  5 


theirs  to  other  nations,  for  receiving  them  from  them,  and  would 
attach  them  so  much  the  more  to  the  French.  But  it  would  be 
necessary  also  that  these  stores  never  lack  merchandise,  which 
happens  often  on  account  of  the  delay  of  vessels.  It  has  been 
desired  to  give  the  exclusive  privilege  of  this  trade  to  three  or  four 
persons,  as  is  done  in  Canada,  so  that  only  a certain  number  go  to 
trade  with  the  savages,  on  account  of  the  permission  which  they 
receive,  but  the  colony  of  Louisiana  is  not  sufficiently  well  estab- 
lished to  do  the  same.  There  are  a number  of  people  not  in  a con- 
dition to  follow  any  craft,  not  knowing  any,  and  not  in  a position 
to  work  the  soil,  not  having  the  strength  or  the  means  of  having 
negroes,  but  who  live  by  means  of  trade.  On  their  return  from  the 
savages  they  scatter  in  the  town  their  peltries  or  the  commodities 
which  they  bring  back  in  payment  to  those  from  whom  they  have 
borrowed  that  by  means  of  which  they  have  carried  on  their  trade: 
this  causes  each  one  to  feel  (share  in)  this  commerce.  Instead 
of  allowing  this  to  belong  exclusively  to  three  or  four  persons  who 
are  enriched  while  the  others  die  of  hunger  within  a settlement,  one 
ought  rather  to  consider  the  general  than  the  particular  good. 

The  country  of  the  Chiquachas  (Chickasaw)  is  better  provided 
with  plains  than  that  of  the  Chaquetasand  the  land  is  more  beautiful, 
the  soil  much  better.  It  is  also  colder.  The  more  one  ascends  into 
the  country,  the  more  beautiful,  genial  (gratieux),  fecund,  and  suit- 
able for  building  towns  one  finds  it.  There  are  mountains  of  solid 
stone.  There  are  all  kinds  of  woods  to  use  in  building.  But  the 
river  of  Mobile  does  not  extend  as  far  as  the  [Chickasaw]  village. 

When  the  Chiquachas  or  Chaquetas  wish  to  bring  something 
of  the  product  of  their  hunting  to  Mobile  in  winter  they  make  a raft, 
place  themselves  and  their  goods  upon  it,  and  let  it  drift  with  the 
current  which  brings  them  to  the  villages  of  the  savages  near  the 
French,  where,  ha\  ing  sold  their  goods,  they  return  home  by  land 
on  foot,  although  they  have  many  horses,  almost  all  English  or 
Spanish. 

As  the  English  carry  all  of  their  goods  there  on  horses,  the 
[Indians]  often  steal  them  from  them  and  keep  them.  So  far  as  the 
Chaquetas  are  concerned  the  greater  part  of  those  which  they  have 


swanton]  an  early  account  OF  THE  CHOCTAW  INDIANS 


71 


come  from  the  French.  In  the  last  war  with  the  Natches  they  had 
themselves  given  a mare  for  each  slave,  French  and  black,  which 
they  recaptured.  It  is  this  which  provided  them  with  horses,  and 
soon  they  were  able  to  sell  to  the  French.  They  let  them  live  in  the 
woods,  and  when  they  have  need  of  them  they  go  to  hunt  for  them. 
I have  noticed  that  animals  of  this  kind,  accustomed  to  live  in  the 
woods,  decline  visibly  when  one  wishes  to  keep  them  at  home.  It 
is  true  that  they  are  not  fed  at  all  as  in  Europe  and  they  are  not 
curried  either.  They  would  become  very  dear  if  one  wanted  to 
meet  the  expense  of  having  them  the  year  round  at  his  home,  there 
not  being  sufficient  forage  to  keep  them  a long  time.  They  are 
very  lively  when  coming  out  of  the  woods  and  those  who  ride  them 
go  at  breakneck  speed.  The  women  and  the  girls  ride  naturally 
on  horseback  in  all  the  islands  like  the  men.  As  horses  are  not 
numerous  they  make  use  of  cattle  for  the  cart  and  for  the  plow^s. 


Names  of  the 
Chaqueta  Villages 


Number 
OF  Men 


Those  of  the  east  number  six  villages. 


Chicachae 150 

Osquae  alagna 400 

Tala 60 

Nachoubaouenya 40 

Bouctouloutchy 30 

Youanny 30 


Those  of  the  south  number  four  villages. 


Conchats 150 

Yanabe too 

Oqu6  loiisa 80 

Colt  chitou 80 


This  name  means  “agreatleague 
they  say  that  formerly  this  village 
was  a great  league  in  circuit.  It 
is  there  where  the  grand  chief 
lives. 


Those  of  the  west  number  35  villages. 

Bouctoucoulou 60 

The  one  who  is  to  succeed  to  the 
crown  is  always  chief  of  this  vil- 
lage, and  the  grand  chief  lives 
there  also,  very  often. 


Names  OF  THE  Nltmber 

Chaqueta  Villages  of  Men 

Pinte so 

Abissa 40 

Boucfalaya 70 

Stechipouta 40 

Filitamon 60 

Conchabouloucta 100 

Louscouchetacanle 50 

Ectchanque 30 

Ougoulabalbaa 100 

Oque  oulloii 60 

Mongoulacha 150 

Otouc  falaya 100 

Boucfouca 80 

Castacha 80 

Yachou 40 

Abeca 200 

Cafetalaya 70 

Outapacha 40 

Toiiale 40 

Achouqouma 30 

Bisacha 80 

Scanapa,  village  of  the  chief 30 

Ebitoupougoula 60 

Bouctoucoulou 90 

Abeca 60 


72 


AMERICAN  ANTHROPOLOGICAL  ASSOCIATION  [memoirs,  S 


Names  of  Nitmber 

Ch-aqueta  \’illages  of  Mex 

Oulitacha 40 

Loucfeata 50 

Mongoulacha 60 

Yachoii  or  Achouq  loiia 70 

Iteopchaquo 100 

Osapaissa 50 

Ouatonaoiila 80 


Names  of  Number 

Chaqueta  \'illages  of  Men 

Epitoupougoula 80 

Ougoulatanap 150 


This  village  is  near  the  Chiquachas 
on  the  trail  from  the  Alibamons 
and  has  a fort,  because  these  two 
nations  are  very  often  at  war  to- 
gether. 


There  are,  as  you  see,  many  of  the  same  name.  Besides  these 
forty-five  villages  there  are  many  little  ones  whose  names  I do  not 
know,  which  have,  however,  their  own  chiefs  like  the  big  ones.  But 
as  these  villages  are  very  remote  and  very  small  the  French  have 
scarcely  any  dealings  with  them,  and  have  knowledge  of  them  only 
when  the  savages  speak  of  them  themselves.  They  report  that 
besides  among  them  they  have  sometimes  seen  wandering  savages 
pass ; they  name  them  so  because  those  people  do  not  make  villages 
at  all,  and  in  consequence  neither  plant  nor  sow,  and  live  only  on 
meat;  they  follow  the  herds  of  bison,  and  these  animals  serve  them 
as  food.  This  makes  them  change  their  abode  as  many  times  as 
they  change  it  themselves.  At  night  they  sleep  in  trees  for  fear  of 
venomous  serpents  or  beasts.  These  savages  take  on  the  appear- 
ance of  other  creatures  whose  lives  resemble  theirs. 

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